- Does anyone have [a link to?] the text of current official Synodikon used by the Ecumenical Patriarchate? Greek is fine, though a translation also works.

- are there differences between the one used by the Ecumenical Patriarchate and with the Moscow, Antioch, Jerusalem or Alexandrian Patriarchates?[Serbs, Bulgarians, Romanians etc. - if your patriarchates have differences, I'd be curious, though my main focus is Moscow and Antioch/Jerusalem/Antioch]

Thanks!

« Last Edit: March 13, 2011, 06:05:54 PM by MarkosC »

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O Lord although I desired to blot outwith my tears the handwriting of my many sinsAnd for the rest of my life to please Thee through sincere repentanceYet doth the enemy lead me astray as he wareth against my sould with his cunning

Unfortunately John Sanidopoulos doesn't remember where he found this one!

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But it had not been in Tess's power - nor is it in anybody's power - to feel the whole truth of golden opinions while it is possible to profit by them. She - and how many more - might have ironically said to God with Saint Augustine, "Thou hast counselled a better course than thou hast permitted."

Quis custodiet ipsos custodes? Who can watch the watchmen?"No one is paying attention to your post reports"Why do posters that claim to have me blocked keep sending me pms and responding to my posts? That makes no sense.

I was told today it is only performed by bishops. On the other hand I think I remember attending one celebrated by a presbyter. Can anyone explain?

Last year there was a bishop in my parish and the Synodikon was done. Today there has no been any bishop, so the parson (the rector) just has read one general prayer from it and after this the choir has sung Te Deum and Preserve, O God, the Holy Orthodox Faith. So maybe that's true, that the full rite can be done only by bishop...

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Pray for persecuted Christians, especially in Serbian Kosovo and Raška, Egypt and Syria

I was told today it is only performed by bishops. On the other hand I think I remember attending one celebrated by a presbyter. Can anyone explain?

Last year there was a bishop in my parish and the Synodikon was done. Today there has no been any bishop, so the parson (the rector) just has read one general prayer from it and after this the choir has sung Te Deum and Preserve, O God, the Holy Orthodox Faith. So maybe that's true, that the full rite can be done only by bishop...

It's my understanding that the Synodikon, in the Great Russian practice, is only done when a hierarch serves. Otherwise, the Great Prokeimenon is sung, "Who is so great a God as our God..." followed by the affirmation of the Nicene Creed and the final statement of the 7th Council, stating, "This is the Faith of our Fathers, this is the Faith of the Orthodox...this is the Faith that hath established the universe!!"

But, if a bishop is present, he blesses the people with the dikiri and trikiri for each "Memory eternal!" and turns them upside down for each "Anathema!"

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"Hades is not a place, no, but a state of the soul. It begins here on earth. Just so, paradise begins in the soul of a man here in the earthly life. Here we already have contact with the divine..." -St. John, Wonderworker of Shanghai and San Francisco, Homily On the Sunday of Orthodoxy

I was told today it is only performed by bishops. On the other hand I think I remember attending one celebrated by a presbyter. Can anyone explain?

Last year there was a bishop in my parish and the Synodikon was done. Today there has no been any bishop, so the parson (the rector) just has read one general prayer from it and after this the choir has sung Te Deum and Preserve, O God, the Holy Orthodox Faith. So maybe that's true, that the full rite can be done only by bishop...

It's my understanding that the Synodikon, in the Great Russian practice, is only done when a hierarch serves. Otherwise, the Great Prokeimenon is sung, "Who is so great a God as our God..." followed by the affirmation of the Nicene Creed and the final statement of the 7th Council, stating, "This is the Faith of our Fathers, this is the Faith of the Orthodox...this is the Faith that hath established the universe!!"

Quis custodiet ipsos custodes? Who can watch the watchmen?"No one is paying attention to your post reports"Why do posters that claim to have me blocked keep sending me pms and responding to my posts? That makes no sense.

I was told today it is only performed by bishops. On the other hand I think I remember attending one celebrated by a presbyter. Can anyone explain?

Last year there was a bishop in my parish and the Synodikon was done. Today there has no been any bishop, so the parson (the rector) just has read one general prayer from it and after this the choir has sung Te Deum and Preserve, O God, the Holy Orthodox Faith. So maybe that's true, that the full rite can be done only by bishop...

It's my understanding that the Synodikon, in the Great Russian practice, is only done when a hierarch serves. Otherwise, the Great Prokeimenon is sung, "Who is so great a God as our God..." followed by the affirmation of the Nicene Creed and the final statement of the 7th Council, stating, "This is the Faith of our Fathers, this is the Faith of the Orthodox...this is the Faith that hath established the universe!!"

We had nothing. Just a regular DL (if you ignore it's St. Basil's).

We inserted this with a procession of icons into the Liturgy, but I've been to other parishes that instead perform what I described above at Vespers on Sunday evening.

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"Hades is not a place, no, but a state of the soul. It begins here on earth. Just so, paradise begins in the soul of a man here in the earthly life. Here we already have contact with the divine..." -St. John, Wonderworker of Shanghai and San Francisco, Homily On the Sunday of Orthodoxy

Quis custodiet ipsos custodes? Who can watch the watchmen?"No one is paying attention to your post reports"Why do posters that claim to have me blocked keep sending me pms and responding to my posts? That makes no sense.

"Hades is not a place, no, but a state of the soul. It begins here on earth. Just so, paradise begins in the soul of a man here in the earthly life. Here we already have contact with the divine..." -St. John, Wonderworker of Shanghai and San Francisco, Homily On the Sunday of Orthodoxy

I was told today it is only performed by bishops. On the other hand I think I remember attending one celebrated by a presbyter. Can anyone explain?

Last year there was a bishop in my parish and the Synodikon was done. Today there has no been any bishop, so the parson (the rector) just has read one general prayer from it and after this the choir has sung Te Deum and Preserve, O God, the Holy Orthodox Faith. So maybe that's true, that the full rite can be done only by bishop...

It's my understanding that the Synodikon, in the Great Russian practice, is only done when a hierarch serves. Otherwise, the Great Prokeimenon is sung, "Who is so great a God as our God..." followed by the affirmation of the Nicene Creed and the final statement of the 7th Council, stating, "This is the Faith of our Fathers, this is the Faith of the Orthodox...this is the Faith that hath established the universe!!"

We had nothing. Just a regular DL (if you ignore it's St. Basil's).

We inserted this with a procession of icons into the Liturgy, but I've been to other parishes that instead perform what I described above at Vespers on Sunday evening.

Your priest was at my parish for vespers.

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Apart from moral conduct, all that man thinks himself able to do in order to become acceptable to God is mere superstition and religious folly. - Immanuel Kant

Quis custodiet ipsos custodes? Who can watch the watchmen?"No one is paying attention to your post reports"Why do posters that claim to have me blocked keep sending me pms and responding to my posts? That makes no sense.

Pictures of the procession with icons and recording (second one) of the Synodikon done this year in Kruševac in Serbia:http://www.eparhijakrusevacka.com/вести/Света-Литургија-и-Литија-у-Недељу-Православља.html

What may be uniquely American on the Sunday of Orthodoxy is the getting together of bishops and/or priests and their congregations from different jurisdictions. This is done to (a) affirm that they consider each other to be canonical and/or (b) demonstrate that, despite their Protestant-like fragmentation, they are in truth part of the same Church.

Some years ago, I've seen the Orthodoxy Sunday procession and the reading of the Synodikon done at Vatopaidi with no bishop present. From what I gather from the pictures taken this year, they've done it again that way (Abbot Ephrem wears a bishop-like mantyia):

- Does anyone have [a link to?] the text of current official Synodikon used by the Ecumenical Patriarchate? Greek is fine, though a translation also works.

- are there differences between the one used by the Ecumenical Patriarchate and with the Moscow, Antioch, Jerusalem or Alexandrian Patriarchates?[Serbs, Bulgarians, Romanians etc. - if your patriarchates have differences, I'd be curious, though my main focus is Moscow and Antioch/Jerusalem/Antioch]

Thanks!

I haven't noticed any difference between the way the OCA and the Antiochians in North America do it. I've been to Pan-Orthodox celebrations (this year I missed it, it was on Saturday night instead of Sunday for some reason) with EP, Antioch, Moscow, Romania, Serbia and the OCA represented (including by bishops), and no one seems to comment on any differences.

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Question a friend, perhaps he did not do it; but if he did anything so that he may do it no more.A hasty quarrel kindles fire,and urgent strife sheds blood.If you blow on a spark, it will glow;if you spit on it, it will be put out; and both come out of your mouth

Traditionally, the Triodion. I have seen Greek editions of the Triodion that include the Synodicon of Orthodoxy. However, Bishop Kallistos Ware omitted the Synodikon of Orthodoxy in his English translation of the Triodion.

Does anyone have [a link to?] the text of current official Synodikon used by the Ecumenical Patriarchate? Greek is fine, though a translation also works.

The most complete English translation of which I am aware was published by Holy Transfiguration Monastery of Boston in the Spring of 2000 in a special double issue of The True Vine (Issue Numbers 27 & 28).

are there differences between the one used by the Ecumenical Patriarchate and with the Moscow, Antioch, Jerusalem or Alexandrian Patriarchates? ... if ... have differences, I'd be curious ...

I have not looked into this detail. I doubt the coincidence that an Old Calendarist Synod happens to have published the most complete edition available in English.

In my opinion, this document is not well known by English speakers precisely to keep English speaking people from questioning their synods' compliance with what it says. The Synodicon of Orthodoxy was omitted from Bishop Kallistos Ware's English translation of the Triodion because it names and anathematizes heresies as well as names Saints who have followed the truth. If parishioners knew and understood the implications of the contents of the Synodikon of Orthodoxy, then many synods would have a lot to explain.

Holy Transfiguration Monastery of Boston plans to publish an English edition of the Triodion which would include the Synodicon of Orthodoxy in the same book. Although it looks like that may be a while, judging by its place in their tentative publishing schedule:http://www.htmp.org/publications-home.html

This one is followed by the article of Metropolitan Hierotheos Vlachos explaining the Synodicon of Orthodoxy.The Orthodox Outlet For Dogmatic Enquiries (OODE) website is the most informative English language website I have seen from the Synod of Greece. The books it has online are really well chosen and choice.

For what it's worth, the edition of the True Vine which I mentioned also includes the Synodicon of the Holy Spirit, but that is not read until the second day of Pentecost.

The Synodicon of Orthodoxy was omitted from Bishop Kallistos Ware's English translation of the Triodion because it names and anathematizes heresies as well as names Saints who have followed the truth. If parishioners knew and understood the implications of the contents of the Synodikon of Orthodoxy, then many synods would have a lot to explain.

Quis custodiet ipsos custodes? Who can watch the watchmen?"No one is paying attention to your post reports"Why do posters that claim to have me blocked keep sending me pms and responding to my posts? That makes no sense.

I lol'd when it called St. Severus of Antioch and Sergius the Monophysite "Like-minded".

Brings to mind the words of the Lord:

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Woe to you who laugh now, For you shall mourn and weep. (Luke 6:25)

Better yet:

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Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. Rejoice and be glad, because great is your reward in heaven, for in the same way they persecuted the prophets who were before you.

Traditionally, the Triodion. I have seen Greek editions of the Triodion that include the Synodicon of Orthodoxy. However, Bishop Kallistos Ware omitted the Synodikon of Orthodoxy in his English translation of the Triodion.

In my opinion, this document is not well known by English speakers precisely to keep English speaking people from questioning their synods' compliance with what it says. The Synodicon of Orthodoxy was omitted from Bishop Kallistos Ware's English translation of the Triodion because it names and anathematizes heresies as well as names Saints who have followed the truth. If parishioners knew and understood the implications of the contents of the Synodikon of Orthodoxy, then many synods would have a lot to explain.

First, Metropolitan Kallistos did not translate any of the Triodion. Mother Mary did the liturgical text translation. It is what was being doing in her monastery. There is a lot more than just the synodikon missing from the edition with Metropolitan Kallistos' name on it. There is a supplemental volume that includes many of the missing text. I am not sure if it is in there or not, maybe someone else can answer that.

The reason it is not included in the popular English version of Met. Kallistos and Mother Mary is that the full Synodikon is only suppose to be done by a bishop. The problem is we have many priest who think of themselves as bishops, but only a Bishop can give an anathema (and even then it should be done in Synod).

Traditionally, the Triodion. I have seen Greek editions of the Triodion that include the Synodicon of Orthodoxy. However, Bishop Kallistos Ware omitted the Synodikon of Orthodoxy in his English translation of the Triodion.

In my opinion, this document is not well known by English speakers precisely to keep English speaking people from questioning their synods' compliance with what it says. The Synodicon of Orthodoxy was omitted from Bishop Kallistos Ware's English translation of the Triodion because it names and anathematizes heresies as well as names Saints who have followed the truth. If parishioners knew and understood the implications of the contents of the Synodikon of Orthodoxy, then many synods would have a lot to explain.

There is a supplemental volume that includes many of the missing text. I am not sure if it is in there or not, maybe someone else can answer that.

There is a supplemental volume that includes many of the missing text. I am not sure if it is in there or not, maybe someone else can answer that.

No, the Synodikon is not in the supplemental volume.

Thanks for confirming this. Like I had said previously, Mother Mary's translations are what was being used in her community. Since there was no Bishop in here female monastery, then why would she ever bother translating the entire Synodikon? These text were not about completeness, instead they where about being practical. That is why the weekend text were released in a single volume and widely distributed, and the weekday text are almost impossible to find.

The reason it is not included in the popular English version of Met. Kallistos and Mother Mary is that the full Synodikon is only suppose to be done by a bishop.

That is definitely not the custom in my Church. Do you know of a written precedent which teaches that the Synodicon can only be read by a bishop?

It is as arimathea has said: only bishops, and a synod of bishops at that, can issue anathemas. Lower clergy and laymen do not have this authority. If your church is conducting the Synodikon without a bishop, it is in error.

only bishops, and a synod of bishops at that, can issue anathemas. Lower clergy and laymen do not have this authority. If your church is conducting the Synodikon without a bishop, it is in error.

Thank you. I do already understand that the issuance of anathemas is a matter reserved for bishops.

I understand that for a priest or lay reader to read the Synodicon (or any anathema issued by a synod) aloud publicly in Church in the absence of a bishop is to proclaim an anathema already issued by a synod. The synod is the entity which issues the anathema - not the reader who merely proclaims it.

It appears likely that we have a significantly different understanding of how the word "issue" is understood in this context.

EDIT: Do you know of any canon or written tradition that explicitly prohibits anyone other than bishops from reading anathemas (issued by a synod) aloud in Church - in cases where a bishop is absent?I am quite certain that my Church practices correctly by reading the Synodicon aloud. Otherwise, how would people hear the truth? If you can produce some written evidence from the tradition of the Orthodox Church that explicitly outlaws Church readers from reading synodal decrees such as anathemas aloud, then I would be glad to reconsider.

only bishops, and a synod of bishops at that, can issue anathemas. Lower clergy and laymen do not have this authority. If your church is conducting the Synodikon without a bishop, it is in error.

Thank you. I do already understand that the issuance of anathemas is a matter reserved for bishops.

I understand that for a priest or lay reader to read the Synodicon (or any anathema issued by a synod) aloud publicly in Church in the absence of a bishop is to proclaim an anathema already issued by a synod. The synod is the entity which issues the anathema - not the reader who merely proclaims it.

It appears likely that we have a significantly different understanding of how the word "issue" is understood in this context.

EDIT: Do you know of any canon or written tradition that explicitly prohibits anyone other than bishops from reading anathemas (issued by a synod) aloud in Church - in cases where a bishop is absent?

Not everything is written down in Orthodoxy, a great many traditions are simply, and correctly, passed down by other means - by praxis, by oral tradition, etc. What is consistent in this case, as attested to by contributors to this thread, is that the Synodikon service is not served in the absence of a bishop. The absence of the text of this service from most Lenten Triodia published for parish and monastic use is also instructive.

Not everything is written down in Orthodoxy, a great many traditions are simply, and correctly, passed down by other means - by praxis, by oral tradition, etc.

If that is indeed all you have to go on, then I would say that the tradition of any Church which prohibits the reading of the Synodicon of Orthodoxy on the first Lord's day of Lent is a Church that uses a tradition which is an artificial fabrication and a lie.

To accuse Churches which make known and proclaim the Synodicon of Orthodoxy publicly aloud in Church even without a bishop as allegedly being in error is to falsely accuse without any precedent in Christian tradition except that which has been fabricated by heretics in modern times for their own convenience.

This is the very first line of the Synodicon of Orthodoxy. "It refers to an imperial edict of 11 March 842 which recalled Orthodox clergy. After St. Methodius was elected Patriarch, the Synod promulgate this Synodicon, which was formally read on 11 March 843, the First Sunday of Great Lent." - 'The True Vine' Issue Numbers 27 & 28 (Spring 2000), page 35 (footnote)

Nothing in the Synodicon nor in this issue with the English translation say anything about a bishop being necessary to read it. Such a doctrine about episcopal presence is completely heretical. It not only violates one or a few of the anathemas. It violates the entire Synodicon of Orthodoxy by tossing it to the wind. That is the motive which gave form to this unsubstantiated bishop theory.

EDIT: Those words may seem strong to some, but I have always taken this as elemental. I follow unchanging laws and eternal truths rather than men. If anyone can show me where I am mistaken about this from the tradition of the Church, then I will reconsider my own position.

Anyway, those are my comments with no intention of squelching anyone else. I had perceived that genuine tradition was getting the shaft by persons who had never been familiar with it. It is not a conspiracy theory to speak up when you know something pertinent that is not being voiced. The bishop doctrine is the only theory so far advanced in this thread.

In the practice of the Church of Russia, this Rite is never performed except in the presence of a bishop.

However, for nearly a century the Church of Russia has had a special prayer service entitled "The Order of the Hymn of Supplication for the Conversion of Those in Error, Chanted on the Sunday of Orthodoxy, & in Other Cases of Need" ['Posledovanie molebnago peniya o obrashchenii zabluzhdshikh, pevaemago v nedeliu pravoslavia i vo inykh potrebnykh sluchaekh']. A reprint of the 1902 Slavonic text of this prayer service was made at Holy Trinity Monastery, Jordanville, in 1967, and may still be available from them. A translation into English is available from the St. John of Kronstadt Press.

The rubric at the beginning of this service states: "The Most Holy Governing Synod, in directing the printing of [this prayer service] has appointed it to be served in monasteries, and in urban and rural churches, on the first Sunday of the Great Fast, also blessing it for use by missionaries 1) when they set forth to converse [dialogue] with schismatics and sectarians, 2) when they reunite to the Orthodox Church those they have turned back to the path of Truth, and 3) at the opening of district and diocesan missionary conferences, and on othersimilar occasions."

Our presence in the West being very much of a missionary character, I feel that every parish priest should have this service in his library and use it during the year.

The rubrics of this service call for a bishop to celebrate, and say that this service is celebrated in Cathedrals and some monasteries. The anathemas, as well as the commemorations and "Memory Eternal's", and then the "Many Years" are proclaimed by a deacon and chanted by all the clergy present, and then the choir. But there's no reason why a group of laypeople can't read the text.

When I was a young girl in NYC and attended the ROCA Synod Cathedral, they would [start] the Liturgy 1/2 (hr) later than usual on the Sunday of Orthodoxy, so that all of the clergy from the nearby parishes could attend (back then there were at least 8 parishes in NYC, and around 8 within an hour's drive) and up to 40 priests would gather, and at least 3 bishops. It was a truly impressive service.

Some of the nuns here at Lesna still remember St. John of Shanghai celebrating it at the monastery.